(2) Ketu's lord is strong = maintaining connection to the father, however
Dad's character is perceived as incoherent

Lost contact with the father. Although he may remain living, the patriarch
may have emotionally abandoned the child. (Depends upon other graha in 9,
and also upon pitrikaraka Surya,)

POTUS-pair-04 hostess 1768-1849
Dolley Madison *
Shani-yuti-Ketu * Dorothea's dad was a sullen and often absent
person. Because he married a Quaker woman, he was obliged to join
the strict Quaker sect (Shani-9) however he was eventually
excommunicated due to his failures in business. He abandoned (Ketu)
the Carolina planter's life, freed his slaves (Ketu the Liberator)
and moved to Philadelphia in a disoriented venture which
impoverished the family. Her Surya-8 amplifies the theme of the
mysterious father. She herself although raised in the judgmental
doctrine of the Society of Friends (who were not always so
friendly) had no qualms about walking away from that strict
abolitionist faith (Ketu-9) when she married POTUS-04 USA-Constitution 1751-1836James Madison
who was a slave-holder.

Scattered behavior in the areas of religious scholarship, ritual priesthood, and orthodox teachings may lead to incoherent styles of * worth-ship * worship -- or at minimum, to a mismatch between religious practice and authentic lifestyle

POTUS-pair-04 hostess 1768-1849
Dolley Madison *
Shani-yuti-Ketu
* After being widowed by the death of her first husband, and not well
supported by the Society of Friends in her time of need (Ketu-9), Dolley abandoned
the doctrine of her birth and married outside of her Quaker faith. By
marrying POTUS-04 USA-Constitution 1751-1836James Madison
, the Quaker rules forced her to leave her faith community as a
punishment, Shani = yogakaraka. Dolley survived and thrived in the
social freedoms of her new identity. Also like most
in her generation, Dolley was raised a British
American patriot but shifted her allegiance to the
newly formed USA during the catastrophic but
eventually successful Revolutionary War.

Ketu-9 conceptual thought, philosophical principles, beliefs
occupies 12th-from-10th. Depending upon Ketu's ruler, periods of Ketu or
periods of the dharmesha may produce results that drain or erode or
dissipate the lawful social order.

Ketu-9 = often defined by a charismatic, validation-craving Rahu type sibling-cousin or communication group-member. The father is correspondingly weak and oft manipulated (3) by the Rahu-agent sibling.

Other Rahu-agents in this configuration can include

publishers or co-writers (3),

departmental corporate-institutional co-workers (3)

group-travel partners (3)

sports team (3)

those in the telecommunications or media transmission role (3) people who function as schedulers, planners, detail organizers, skills trainers, translators,
interpreters, angelic signalers, messengers

angels and evangelists (3)

and other charismatic-preacher types who are rather more about the efficiency of the medium (3) than the dharmic message (9).

Most typically it is a sibling and especially if Rahu conjoins a malefic, that sibling can be a very difficult person. However Rahu does His best work in bhava-3, bhava-6, and bhava-11 therefore ultimately this is a successful angle.

The father = often religious in character but weak (scattered) in doctrinal commitments and easily manipulated by those more motivated to achieve a higher station in life (Rahu).

Often There is a pattern of being an interviewer who is compelled to create a
preaching platform (9) for the Rahu-Other. One
provides the forum for discussion of ideology or paradigmatic belief on
behalf of the more willful, ambitious Rahu-communicator-3 personalities
so that they can express their opportunistic preaching or indoctrination ambitions.

Unconcerned to obtain or even appear to obtain elite brahminical privileges (9) , Ketu-9 may appear disinterested and dissatisfied
with even the most socially grand and spectacular expression of divinely appointed truth-bearing.

Wikileaks 1971-Julian Assange = Ketu-9 yuti Budha: Mr. Assange is famed for the "dispersal" (Ketu) of elite-confidential and frequently negative-content diplomatic documents (Budha) across the internet, which resulted in some serious persecution by the privileged "diplomatic priesthood". Ketu in 12th-from-10th eliminates (takes the boundaries off) the structure of government.

Walden 1817-1862 abolitionHenry David Thoreau
* lagnesha Guru in Vrizchika yuti
Ketu-Vrizchika-9. Calling upon the
authority of sacred scripture, Thoreau
invested most of his identity into his preaching against slavery in
pre-Civil-War USA. However in his free-association personal life
practice, as well as his Transcendentalist
philosophical exegeses, he enjoyed a cheerful disregard for
convention.

The ambitious younger sibling may choose a distinctively different cultural lifestyle, preferring a different social class or background. Even with twins, in this yoga, the siblings have little in common. They may try to exploit each other.

Just as Rahu the demi-god wanted desperately to sneak into the ranks of the immortal gods, and He would adopt any disguise to do so, Rahu in the nativity represents the desire to attain membership in an ultimate, exalted, pinnacle elite.

Rahu the Jyotisha Graha represents one who aims to"pass "as a member of an exotic collectivity or association (11) and thus to gain (11) privileges granted to this elite target group.

The Other-sibling-cousin-playmate (Rahu) wants to take risks, have grand adventures, and shoot for high goals.

The Other-sibling-cousin-playmate (Rahu) = passionate about life and quick-uncoiling but Ketu-9 (Ketu) = apathetic about life and statically ambivalent toward movement. If Ketu moves at all, He is reluctant and slow.

Professor Ketu-9 may appear to be the victim of an urgently self-elevating, fraudulent, trickster, deceitful, unfaithful, or self-serving Other-sibling-cousin-playmate.

But the old adage applies: there are no victims.

Apathetic Ketu will not complain.

Wealth or poverty, fame or ignominy, profit or loss -- Professor Ketu-9 simply walks through the roles provided at birth, counting the days toward final liberation.

The Other-sibling-cousin-playmate (Rahu) wants to experience a sudden, exhilarating trajectory from the station of one's birth to a measurably"more valuable" position. Ketu-9 (Ketu) seeks no weight, no value, no validation. Ketu does not care about station, location, position, valuation, or recognition.

The Other-sibling-cousin-playmate (Rahu) is boastful and possibly deceitful.

Rahu is an expedient agent in contractual agreements and often His true motives are cleverly disguised.

For His part, Ketu = can be uncaring and negligent in matters of both fathering
* especially affects males * and maintenance of religious orthodoxy.

The Ketu native is often reluctant to undertake the Movement that Rahu demands in order to meet Rahu's urgent need for social visibility, promotion, and elevation to a higher level of privilege.

Thus the Rahu sibling-cousin-playmate feels considerable resentment, feeling that the Ketu native is not putting in the necessary effort. Rahu-agent complains of feeling unsupported by an unresponsive Ketu.

power-vacuum
(Ketu) in the areas of

patriarchal authority

patronage-based economic systems (11th-from-11th)

preacher-teacher Guide Guru

Old abandoned Russian Orthodox Chapel

Potential
for a fragmented or Severed connection to the father-figure and
patriarchal frameworks generally

Disperses the ego-membrane connection to orthodoxy, public religion

(private religion, the province of bhava-12, is unharmed by ketu-9

Sudden disruption scattering of the higher doctrines of patriarchal culture

chalakaraka Rahu = self-elevating desire to be recognized and privileged as a writer or messenger who delivers important instructions and announcements. May be a taboo-breaker in matters of communication and signaling.

Typically disinterested in universities, scholarship, global travel, and internationalist. Tends therefore to be less educated, more parochial in philosophical viewpoint.

The Father is rarely at home during childhood; or, if available physically, is unavailable emotionally.

Normally an atheist. However, Ketu can accept the garb of other graha. May be an atheist in sheep's clothing - even an atheist working as a priest or religious figure.

The nebulous, dusty Ketu-cloud tends to simply reflect the projection of the collective unconscious;; people can believe all sorts of things about Ketu, which have nothing to do with Ketu, including the projected belief that this native is deeply religious.

"Witness " viewpoint gives cosmological neutrality in religious philosophy. If Ketu-9's lord is
strong, superb placement for the super-abstract levels of philosophy such as higher mathematics and cosmology, which benefit from Ketu's disregard for dogma.

Rahu can find expedient use for any messaging device particularly new-and-exciting news.

Expedient delivery style designed to get attention and gain privilege; generally unconcerned with fairness or facts (although factual reporting may be necessary if Rahu's ruler is Shani or Shani-drishti upon Rahu).

self-elevating desire to be recognized and privileged as a writer or messenger,missionary,
envoy, apostle, who delivers important instructions and announcements.

May be a taboo-breaker in matters of communication, messages. reports and signaling.

Typically disinterested in university culture, scholarship, global travel, and internationalist. Tends therefore to be less educated, more parochial in philosophical viewpoint.

The Father is rarely at home during childhood; or, if available physically, is unavailable emotionally.

Normally an atheist. However, Ketu can accept the garb of other graha. May be an atheist in sheep's clothing - even an atheist working as a priest or religious figure.

The nebulous, dusty Ketu-cloud tends to simply reflect the projection of the collective unconscious;; people can believe all sorts of things about Ketu, which have nothing to do with Ketu, including the projected belief that this native is deeply religious.

"Witness " viewpoint gives cosmological neutrality in religious philosophy. If Ketu-9's lord is strong, superb placement for the super-abstract levels of philosophy such as higher mathematics and cosmology, which benefit from Ketu's disregard for dogma.

When located in a 9th-angle , Professor Ketu's classroom features an inability or reluctance to form enduring contracts.

Ketu's ambivalence is due mainly to Rahu's ambition.

Rahu-1 indicates intense desire to gain privilege via the personal appearance and competitive skills. Ketu-7 indicates the vacuum left behind after Rahu has appropriated the life energies into a desire-focused quest for importance of the flesh-body and "being first".

Professor Ketu in dharma bhava scatters attachment to the birth religion, and cause a
relativistic approach to the articles of
doctrine and creed.

May open the mind to true philosophy, world faiths, and the priesthood of all religions.

disregard for
restrictions or rules of ideological or
philosophical orthodoxy

disregard for
the rigid authority of the Patrons * pitri

however,
by disregarding the Outer Sight, infinite unboundaried
Ketu may allow extraordinary artistic expression
which results in works of remarkable Inner Sight

Gifted in apprehending the core spiritual communication between humans and the divine, yet one has chronic dissatisfaction (Ketu) from priests and priestly pretenders, guru and guru-poseurs, rigidly structured temple and * worth-ship * worship rituals, and most aspects of conventional religious dogma.

The nativities of many productive, ambitious writers and evangelists with Rahu in bhava-3 also display a disregard for patriarchal orthodoxy, promoting instead the
primacy of doctrinally neutral Witness observation.

One may be a highly wise and spiritual person who is disconnected from the university culture and lacks interest in securing social approval via social roles of philosopher or professor .

The father is scattered , distant, or disengaged from Ketu-9 's process of identity development. The father may travel frequently for his livelihood or have some pattern of chronic dissociation.

The siblings of the spouse (3rd from 7th) have a similar dissociative pattern = the father-figures; they are scattered and unreliable socially, although the potential for spiritual realization via complete abandonment of attachment to vacuous objects is excellent indeed .

UK-Queen 1819-1901 EmpireVictoria-1 largely abandoned her royal ceremonial roles (9 = 5th from 5th) after her husband's death. She stopped participating in church-and-state ceremonies of the established religion (9), stopped the ritual of opening parliament (9), and retreated into isolation.

Nevertheless she expected to maintain her royal privileges (9 = 5th from 5th) while living an isolated (Ketu) life in disregard for her position (Ketu), unresponsive to the liturgical needs of her empire and collectivity of her nation. Her allowances were indeed cut back several times.

clairsentient perception of the Divine Will

and detachment

toward conventional religious rites

Psychic communication with spirits and disregard for conventional priest-controlled ritual propriety. May walk through the motions but is fully disengaged from materialistic rites. The father is distant and disconnected, either physically or emotionally.

If the father has died, he may communicate with Professor Ketu-9 via dreams. The guru communicates primarily from the astral plane, via dreams and darshana visions.

May wander from temple to temple, connecting briefly and clairvoyantly with the custodial spirits. Special devotion to Shri Ganesha. Clairvoyant and clairaudient in religious places, but mental health may be unstable.

Not capable of sustained interest in the affairs of others; so not normally a motivated guru-type.
Yet there are no barriers to ritual priesthood, and one can safely ignore the protestations of others who warn about the consequences of disregard for orthodoxy .

surrender to the Divine. The nature of the surrender tends to take the form prescribed by Ketu's lord; Ketu Himself is not attached to form. One breaks free of outmoded established
sacred teachings. In particular, one comes to a universalist view which causes abandon of the institutionalized patriarchal teachings. In a devoted religious personality, this often results in adoration of the feminine deity which comes to fill the gap left by rejection of the masculine model

The Rahu-sibling and the Ketu native will often share a weak, religious but mentally vacillating father.

Also configurations such a
spiritual brother-sister in a cult-of-belief may share a weak, religious but mentally vacillating Guru.

Scholarly advancement

University students such as room-mates who bond in a sibling fashion because they are chosen, advanced students of a prestigious professor
guide into the philosophical world, may also by extension share the disappointment and disconnection that comes from Ketu-9.

Such a father-guru-professor is a rather unhelpful Guide in matters of university education, religious philosophy, and world travel. For graduate students with Ketu-9, the dissertation adviser may fail to promote the student's research, neglect to mention the job-seeking student's merits to the colleagues who are hiring, or otherwise demur in matters of guidance and support in academic careers.

In some cases there may form a strong sibling-type Rahu-bond between intellectually gifted students at a high-rank college or university who are for karmic reasons scheduled to be let down by their entire course of study. They may share an extrapolated frustration with the entire institution, feeling that they have not been properly guided because the entire priest-infested temple of wisdom
didn't care .

Similarly if Professor Ketu-9 would wish to obtain a prestigious priestly assignment within one's religious organization or a plum professorship within the global university network, the prospects for this level of materialized success are rather low due to Ketu's fundamental ambivalence toward religious liturgy or academically packaged wisdom.

In fact, Professor Ketu in 9 is a frequent factor in denial of advance to candidacy from the masters level to the doctoral level, within the university hierarchy. It is not a victimization by the institution but rather an accurate expression of an attitude of benign neglect on the part of Ketu-9 .

If the dharmesha-9 is strong Ketu-9 can accomplish these scholarly goals for oneself but importantly the father-guru-professor-university is configured so as to provide very little support in the wisdom-getting process.

Professor Ketu-9 often develops a rather peculiar philosophy of life which wistfully gazes upon the figure of the father-guru-professor as a container of great potential without mentioning the failures.

One may walk through life in an apparent state of trance, knowing that something is missing but unwilling to blame the father-guru-professor or the church-temple-university for their obvious lack of support.

One's connection to the source of fathering, philosophy and higher wisdom is somehow severed. However, 9 being a highly spiritual location, a substitute"spiritual" father may be obtained if the nativity shows strength - especially if dharmesha-9 is well-disposed.

Ketu in 9 = surrender to Divine Truth without regard for the mediating services of paternoster, philosophy professor, priest, or preacher-in-the-pulpit.

The nature of the surrender tends to take the form prescribed by Ketu's lord; Ketu Himself is not attached to form.

One breaks free of outmoded established
sacred teachings, which disband their sacred
qualities. In particular, one comes to a universalist view which
may cause abandonment (Ketu) of the
institutionalized patriarchal
dogma(9).

In an otherwise pious religious personality, Ketu-9 may produce a shift toward adoration of feminine deities which comes to fill the gap left by rejection of the masculine (9) model.

If
Professor Ketu's ruler is uncomfortable, the object of sacred worth-ship * worship and its
catechical doctrine may become an ideology or an idol.

May display a universalist moral viewpoint that ignores the
folkways, ancient customs, and established cultural norms of popular piety.

Breaks loose of the father and patriarchal religious culture. Abandons received religious dogma.

Psychological expectation of abandonment and rejection by the temple or university culture, during global travels, or by an agent such as priest, guru, preacher, or professor(Ketu = abandonment, chidrakaraka)

The father and The third spouse (if any) = Ketu-ish, peculiar, detached, eccentric, odd.

Loss of connection to or emotional unavailability of the human moral preceptor. Spiritual preaching and philosophical teaching may be peculiar in nature, unorthodox, clairsentient, or Ketu-9 is apathetic toward it.

Professor Ketu's classroom when located in bhava-9 may produce a natural tantriki who may preach against religious pageantry and self-promoting (Rahu) misuse of priestly privilege. Impatient with self-righteousness or hypocrisy of the established priestly castes or designated"truth-tellers " of a society.

Professor Ketu's classroom may encourage its students to speak the truth about doctrine without fear of consequences and often in a prophetic manner guides by ancestor spirits. Such behavior may evoke the wrath of established interests and propaganda-makers and could suffer by this wrath unless Ketu-the-Undefended is protected by other graha.

religious practice may be oddly inconsistent and fundamentally lack passion; Ketu-9 can go toward either sensual excess or austerities of asceticism or both, but feels ambivalent either way
and in any case the outcome of momentary ecstasy is
normally quite impermanent (Ketuva).

Father

... is unreliable, unpredictable, often away physically due to wandering (Ketu) perhaps for business travel, or psycho-emotionally due to addictions.

Perhaps father has weak interpersonal boundaries, or allows others to determine his life path decisions.

Father may if other unfortunate factors point to it, be somewhat invasive or predatory toward Professor Ketu-9 . One lacks strong and direct guidance from the father.

Even if the father is strictly religious, Ketu-9 will question the basis and integrity of the father's beliefs.

Father might leech off Ketu-9 's money or fame without contributing support or guidance.

Disconnected from the sahangha . (sangha)

Ambivalent about religion, ritual or moral. Typically agnostic

The father is absent or unavailable, either physically or emotionally. Frequently if the
dharmapathi is corrupt the father is an alcoholic or has mental health conditions which cause withdrawal from the child's life.

One longs for wholeness with the father, guru, for liturgy, ceremonial roles and advanced religious truth - but cannot connect to it

One may profess adherence to the standard religious dogma without questioning, yet one may be spotty and inconsistent in its application to the moral challenges of daily life.

Often a specialist in the sacrificial rituals of orthodox religion such as penance.

Sacramental ritualism with either Rahu or Ketu in 9 will be pronounced. Liturgical ceremony such as the ritual sacrifice of the Mass or other step-by-step rehearsals or remembrances of the actions of severance and separation will form the basis of religious practice.

Ketu in 9 gives the appearance of engagement with global religions such as charitable missions or global travel for educational purposes, but Ketu-9 is too much disengaged therefore nothing is given nor is anything learned although on the surface there is some mimicry.

May wish to extract some higher meaning from the father, the priests, or global travels - but indeed there is much smoke and little fire, with minimal knowledge gained from any of these.

Potential for damage to the sacral plexus (9) or the sciatic nerve(9) via accident or injury when Ketu the Undefended receives malefic drishti which signals a ghostly attack.

Similar to Professor Ketu's classroom in 4 which can give withdrawn, unavailable mother; Ketu in 9 gives unavailable/distracted father or father figure. Religious authorities may be deceptive.

Mental health issues with perceived direct connection to religious truth may cause the individual to develop a variety of religious complexes, none of them healthy. Again as always with dysfunctional Ketu it is a boundary issue.

Ketu-9 has psychically detected through their great imagistic sensitivity, the presence of transcendent truth in a location outside himself.

Then, erroneously, he connects with and appropriates this energy as his own - whilst lacking the ego-membrane development to truly sustain the parental responsibilities of guru-hood.

Favors public spiritual guidance and religious practice based on detachment . Having been severed from His upper body Rahu, Ketu has no natural body boundaries or clear personal identity. Ketu is always trying to reunite with His missing other half.

Due to low resistance to material boundaries, Ketu in bhava-9 is gifted with easy communication in the realm of the spirits. The father and guru are unreliable materially although possibly brilliant psychically. Professors, rabbis, male moral authority figures = spacey, fluctuating in appearance, moving around to various sites.

Meditative traditions with long periods of isolation, such as Buddhist retreats, are favorable. Also gifted in psychic healing traditions which cross presumed physical boundaries manifestation of spirit matter into physical form. Nature of religious behavior depends on Ketu's lord.

Favors happiness through religious cultures which hold emotional detachment and wandering pilgrimage in the highest regard.

During Ketu bhukti of any mahadasha and acutely during the Ketu-Ketuswabhukti, one born with Ketu in dharma bhava may have a hopeless feeling that

the Father, guru and professor, university life, priestly ritual and religious dogma, global travel, and possibly the third marriage (9)

are proceeding in a way that seems out of your control .

This Ketu-Bhukti feeling of being a drifting spectator toward the dharma-bhava conditions of one's own life may be even more profound when either Chandra or the radical lagna occupy a
Nakshatra of
Ketuva= Azwini, Magha, or Mula.

As a result,
there may be a temporary experience of conflict in leadership roles, ailments
related to job performance, unfair agreements, loss of contract, dissolution of equity, accusations,
pollution, or other 6-related phenomena according to the rashi of 6 and any
graha residing in 6.

If the
karmesha occupies
rogasthana-6, the professional life
remains robust, but the career duties tend to emphasize injury, indebtedness, exploitation, or toxicity, inter alia.

Careers in labor relations, social work, medicine, and other ministries
of service are usually enhanced by the 6th-angle because these professional
are already dedicated to service of the hurting. Their collegial
relationship may temporarily suffer somewhat but the overall mission is
stable.

Dissatisfaction, ambivalence and uncertainty regarding the privilege to express priestly ritual and moral teachings. Depending on Ketu's lord, Ketu-9 may have guru-professor skills or ability to handle advanced philosophical wisdom -- but one feels detached from their value.